This course is an exercise in the disciplines of magical trance, a form of mind control having
similarities to yoga, personal metamorphosis, and the basic techniques of magic.
Succes with these techniques is a prerequisite for any real progress with the initiate 3° syllabus.
A magical diary is the magician's most essential and powerful tool. It should be large enough to
allow a full page for each day. Students should record the time, duration and degree of success of
any practice undertaken. They should make notes about environmental factors conducive
(or otherwise) to the work.
Those wishing to notify the Order of their intention to begin the work are invited to do so via the
To work magic effectively, the ability to concentrate the attention must be built up until the mind can
enter a trance-like condition, This is accomplished in a number of stages: absolute motionless of the
body, regulation of the breathing, stopping of thoughts, concentration on sound, concentration on
objects, and concentration on mental images.
Arrange the body in any comfortable position and try to remain in that position for as long as
possible. Try not to blink or move the tongue or fingers or any part of the body at all. Do not let the
mind run away on long trains of thought but rather observe oneseif passively. What appeared to be
a comfortable position may become agonizing with time, but persist! Set aside some time each day
for this practice and take advantage of any opportunity of inactivity which may arise.
Record the results in the magical diary. One should not be satisfied with less than five minutes.
When fifteen have been achieved, proceed to regulation of the breathing.
Stay as motionless as possible and begin to deliberately make the breathing slower and deeper. The
aim is to use the entire capacity of the lungs but without any undue muscular effort or strain. The
lungs may be held empty or full between exhalation and inhalation to lengthen the cycle. The
important thing is tbat the mind should direct its complete attention to the breath cycle.
When this can be done for thirty minutes, proceed to not-thinking.
The exercises of motionlessness and breathing may improve health, but they have no other intrinsic
value aside from being a preparation for not-thinking, the beginnings of the magical trance
condition. While motionless and breathing deeply, begin to withdraw the mind from any thoughts
The attempt to do this inevitably reveals the mind to be a raging tempest of activity. Only the greatest
determination can win even a few seconds of mental silence, but even this is quite a triumph. Aim
for complete vigilance over the arising of thoughts and try to lengthen the periods of total
quiescence. Like the physical motionlessness, this mental motionlessness should be practiced at set
times and also whenever a period of inactivity presents itseif.
The results should be recorded in your diary.
Magic is the science and art of causing change to occur in conformity with will. The will can only
become magically effective when the mind is focused and not interfering with the will. The mind
must first discipline itseif to focus its entire attention on some meaningless phenomenon. If an
attempt is made to focus on some form of desire, the effect is short circuited by lust of result.
Egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from
our dual nature, destroy the result. Therefore, when selecting topics for concentration, choose
subjects of no spiritual, egotistical, intellectual, emotional, or useful significance - meaningless
The legend of the evil-eye derives from the ability of wizards and sorcerers to give a fixed dead
stare. This ability can be practiced against any object - a mark on a wall, something in the distance,
a star in the night sky - anything. To hold an object with an absolutely fixed, unwavering gaze for
more than a few moments proves extraordinarily difficult, yet it must he persisted in for hours at a
time. Every attempt by the eye to distort the object, every attempt by the mind to find something else
to think of, must be resisted. Eventually it is possible to extract occult secrets from things by this
technique, but the ability must be developed by working with meaningless objects.
The part of the mind in which verbal thoughts arise is brought under magical control by
concentration on sounds mentally imagined. Any simple sound of one or more syllables is seleced,
for example, Aum or Om,Abrahadabra,Yod Ne Vau He, AumMani Padme Hum, Zazas Zazas,
The chosen sound is repeated over and over in the mind to block all other thoughts. No matter how
inappropriate the choice of sound may seem to have been, you must persist with it. Eventually the
sound may seem to repeat itself automatically and may even occur in sleep.
These are encouraging signs.
Sound concentration is the key to words of power and certain forms of spell casting.
The part of the mind in which pictorial thoughts arise is brought under magical control by image
concentration. A simpte shape, such as a triangle, circle, square, cross, or crescent, is chosen and
held in the mind's eye, without distortion, for as long as possible.
Only the most determined efforts are likely tu make the imagined form persist for any time. At first
the image should be sought with the eyes closed.With practice it can be projected onto any blank
surface. This technique is the basis of casting sigils and creating independent thought forms.
The three methods of attaining magical trance will only yield results if pursued with the most
fanatical and morbid determination. These abilities are highly abnormal and usually inaccessible to
human consciousness, as they demand such inhuman concentration, but the rewards are great. In the
magical diary, record each day's formal work and whatever extra opportunities have been utilized.
No page should be left blank.
The transmutation of the mind to magical consciousness has often been called the Great Work. lt has
a far-reaching purpose leading eventually to the discovery of the True Will. Even a slight ability to
change oneself is more valuable than any power over the external universe.
Metamorphosis is an exercise in willed restructuring of the mind. All attempts to reorganize the
mind involve a duality between conditions as they are and the preferred condition.
Thus it is impossible to cultivate any virtue like spontaneity, joy, pious pride, grace or omnipotence
without involving oneself in more conventionality, sorrow, guilt, sin, and impotence in the process.
Religions are founded on the fallacy that one can or ought to have one without the other. High magic
recognizes the dualistic condition but does not care whether life is bittersweet or sweet and sour,
rather it seeks to achieve any arbitrary perceptual perspective at will.
Any state of mind arbitrary be chosen as an objective for transmutation, but there is a specific virtue
to the ones given. The first is an antidote to the imbalance and possible madness of the magical
trance. The second is a specific against obsession with the magical practices in the third section.
Attaining these states of mind is accomplished by a process of ongoing meditation. One tries to enter
into the spirit of the condition whenever possible and to think about the desired result at other times.
By this method, a strong new mental habit can be established.
Consider laughter: it is the highest emotion, for it can contain any of the others from ecstasy to grief.
it has no opposite. Crying is merely an underdeveloped form of it which cleanses the eyes and
summons assistance to infants. Laughter is the only teneable attitude in a universe which is a joke
played upon itself. The trick is to see that joke played out even in the neutral and ghastly events
which surround one. It is not for us to question the universe's apperent lack of taste. Seek the
emotion of laughter at what delights and amuses, seek it even in what is horrific and revolting.
Though it may be forced at first, one can learn to smile inwardly at all things.
Non-attachment/Non-disinterest best describes the magical condition of acting without lust of result.
It is very difficult for humans to decide on something and then to do it purely for its own sake. Yet
it is precisely this ability ,which is required to execute magical acts. Only single-pointed
awarenesswill do. Attachment is to be understood both in the positive and negative sense, for
aversion is its other face. Attachment to any attribute of oneself, one's personality, one's ambitions,
one's relationships or sensory experiences - or equally, aversion to any of these -will prove
limiting. On the other hand, it is fatal to lose interest in these things for they are one's symbolic
system or magical reality. Rather, one is attmepting to touch the sensitive parts of one's reality more
lightly in order to deny the spoiling hand of grasping desire and boredom. Thereby one may gain
enough freedom to act magically.
In addition to these two meditations there is a third, more active, form of metamorphosis, and this
involves one's everyday habits. However innocuous they might seem, habits in thought , word,
and deed are the anchor of the personality. The magician aims to pull up that anchor and cast himself
free on the seas of chaos. To proceed, select any minor habit at random and delete it from your
behavior: at the same adopt any new habit at random. The choices should not involve anything of
spiritual, egocentric or emotional siginifcance, nor should you select anything with any
possibility of failure. By persisting with such simple beginnings, you become capable of
All works of metamorphosis should be committed to the magical diary.
Success in this part of the syllabus is dependent on some degree of mastery of the magical trances
and metamorphosis. This magical instruction involves three techniques: ritual, sigils, and dreaming.
In addition, the magician should make himself familiar with at least one system of divination:
cards, crystal gazing, runesticks, pendulum, or divining rod. The methods are endless. With all
techniques, aim to silence the min and let inspiration provide some sort of answer. Whatever
symbolic system or instruments are used, they act only to provide a receptacle or amplifier for inner
abilities. No divinatory system should involve too much randomness. Astrology is not
Ritual is a combination of the use of talsimanic weapons, gesture, visualized sigils, word spells and
magical trance. Before proceeding with sigils or dreaming, it is essential to develop an effective
Banishing Ritual. A well-constructed banishing ritual has the following effects. It prepares the
magician more rapidly for magical concentration, than any of the trance exercises alone. It enables
the magician to resist obsession are encountered with dream experiences or with sigils becoming
conscious. It also protects the magician from any hostile occult influences which may assail him.
To develop a banishing ritual, first acquire a magical weapon - a sword, a dagger, a wand or
perhaps a large ring. The instrument should be something which is impressive to the mind and
should also represent the aspirations of the magician. The advantages of hand forging one's own
instruments or discovering them in some strange way, cannot be over-emphasized. The banishing
ritual should contain the follwing elements as a minimum.
First, the magician describes a barrier about himself with the magical weapon. The barrier is also
strongly visualized. Three dimensional figuers are preferable. See figure 1.
Second, the magician focuses his will on a visualized image: for example, the image of the magical
weapon, or his own imaginary third eye, or perhaps a ball of light inside his own head. A sound
concentration may additionally or alternatively be used.
Third, the barrier is reinforced with power symbols drawn with the magical weapon. The traditional
five-pointed star or pentagram can be used, or the eight-pointed star of Chaos or any other form.
Words of power may also be used.
Fourth, the magician aspires to the infinite void by a brief but determined effort to stop thinking.
The magician may require something which he is unable to obtain via the normal channels. It is
sometimes possible to bring about the required coincidence by the direct intervention of the will
provided that this does not put too great a strain on the universe. The mere act of wanting is rarely
effective, as the will becomes involved in a dialogue with the mind. This delutes magical ability in
many ways. The desire becomes part of the ego complex; the mind becomes anxious of failure. The
will not to fullfill desire arises to reduce fear of failure. Soon the original desires becomes a mass of
conflicting ideas. Often the wished for result arises only when it has been forgotten. This last fact is
the key to sigils and most forms of magic spell. Sigils work because they stimulate the will to work
subconsciously, bypassing the mind.
There are three parts to the operation of a sigil. The sigil is constructed, the sigil is lost to the mind,
the sigil is charged. In consrtucting a sigil, the aim is to produce a glyph of desire, stylized so as not
to immediatly suggest the desire. It is not necessary to use complex symbol systems. Figure 2
shows how sigils may be constructed from words, from images, and from sounds.
a) Word Method. I wish to obtain the Necronomicon.
(Eliminate repeated letters)
letters rearranged to give pictorial sigil
b) Pictorial method, to retrain adversary
c) Mantrical spell method
The subject matter of these spells is arbitrary and not recommended. To successfully lose the sigil,
both the sigil form and the associated desire must be banished from normal waking consciounsness
The magician strives against any manifestation of either by a forceful turning of his attention to other
matters. Sometimes the sigil may be burnt, buried, or cast into an ocean. It is possible to lose a
word spell by constant repetition as this eventually empties the mind of associated desire. The sigil
is charged at moments, when the mind has achieved quiescence through magical trance, or when
high emotionality paralyzes its normal functioning. At these times the sigil is concentrated upon,
either as a mental image, or mantra, or as a drawn form. Some of the times when sigils may be
charged are as follows: during magical trance; at the moment of orgasm or great elation; at times of
great fear, anger or embarrassment; or at times when intense frustration or disappointment arises.
Alternatively, when another strong desire arises, this desire is sacrificed (foergotten) and the sigil is
concentrated on instead. After holding the sigil in the mind for as long as possible, it is wise to banish it by evoking laughter.
A record should be kept of all work with sigils but not in such a way as to cause conscious
delibarition over the sigilized desire.
The dream state provides convenient egress into the fields divination, entities, and exteritorization or
"out of the body" experience. All humans dream each night of their lives, but few can regularly
recount their experiences even a few minutes after waking. Dream experiences are so incongruous
that the brain learns to prevent them interfering with waking consciounsness. The magician aims to
gain full access to the dream plane and to assume full control of it. The attempt to do this, invariably
involves the magician in a deadly and bizarre battle with his own psychic censor, which will use
almost any tactics to deny him this experiences.
The only method of gaining full access to the dream plane is to keep a book and a writing instrument
next to the place of sleeping at all times. In this, record the details of all dreams as soon as possible
To assume consciuos control over the dream state, it is necessary to select a topic for dreaming. The
magician should start with simple experiences, such as the desire to see a particular object (real or
imaginary) and master this before attempting divination or exterritorization. The dream is set up by
strongly visualizing the desired topic in an otherwise silenced mind, immediatly before sleep. For
more complex experiences the method of sigils may be employed.
A record of dreams is best kept separatefrom the magical record as it tends to becomne voluminous.
However any significant success should be transferred into the magical diary.
Though one may get to fear the sight of it, a properly kept magical record is the surest guarantor of
success with Liber MMM it is both a work of reference with which to evaluate progress and, most
significantly, a goad to further effort.
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